Podcasts about sephardic

Can One Respond to Amen, Kaddish, or Kedusha While Putting on Tefillin—And What If He Already Did? One of the most common halachic dilemmas in the morning prayer is what to do when someone is putting on Tefillin and hears Kaddish , Kedusha , or a Beracha . Can he respond out loud? Should he listen silently? Or must he remain completely passive until finishing the Tefillin? This question centers on the concern of interrupting between the Tefillin Shel Yad and the Tefillin Shel Rosh . As discussed earlier, any Hefsek (interruption) between the two parts of the Misva may require repeating the Beracha . The situation becomes more complicated when the interruption is not mundane speech but a holy response , such as saying "Amen" or "Yehe Shemeh Rabba." The Strict View: No Interruptions, Even for Holy Words Maran in Shulhan Aruch (O.H. 25:9) rules that one may not speak at all between the Tefillin Shel Yad and Shel Rosh—even to respond "Amen" or to say "Kadosh, Kadosh, Kadosh." This is the view of the Rosh , cited in the Mordechi , who maintains that these responses still count as interruptions because the person has already started one Misva and must complete it without pause. Following this view, one should not respond to Kaddish or Kedusha between the two Tefillin. Even though these responses are important, the Misva of Tefillin is in progress and must not be interrupted. The Ben Ish Hai (Parashat Vayera, Halacha 8) agrees and writes that although it is painful to miss answering Kedusha, it is more important to complete the Tefillin properly. He explains that the person should simply pause silently , listen attentively, and intend to fulfill the Misva through listening ( Shome'a Ke'Oneh ). This ruling is widely accepted by Sephardic authorities , including Hacham Ovadia Yosef ( Yabia Omer vol. 1 and Halichot Olam ). A Middle Opinion: Listen Without Answering According to the middle-ground opinion, a person who hears Kaddish or Kedusha while wrapping Tefillin should stop what he's doing , listen silently, and fulfill the obligation through listening alone . This is based on the rule of Shome'a Ke'Oneh — "the listener is as one who recites." However, some Aharonim raise a concern: If listening is equivalent to speaking, then isn't that also an interruption? Not necessarily. The logic is that Shome'a Ke'Oneh does not require active speech , and therefore it does not violate the condition of silence between the Tefillin Shel Yad and Shel Rosh. This is the approach of the Magen Avraham and is mentioned by the Hida in Birkei Yosef . It is considered the ideal practice when caught in this situation: stop, listen quietly, and do not speak . Still, this only works if the person saying Kaddish or the Beracha has proper intent to fulfill others' obligation. If he's just reciting the words by rote and not thinking about others listening, Shome'a Ke'Oneh might not apply—especially for a Tefillah like Kaddish, where communal intent is crucial. Therefore, Maran Ha'Hida and later Hacham Ben Sion Abba Shaul note that if one is unsure whether the Hazan is a learned person with kavana, it's better not to stop to listen , and just continue putting on the Tefillin. The Lenient View: If You Answered, You're Still Covered What if someone did answer "Amen," "Yehe Shemeh Rabba," or another phrase during the Tefillin process? According to most Sephardic authorities, although one should not have answered, if he did, he does not repeat the Beracha . This follows the principle of Safek Berachot Le'hakel —when there is doubt about whether a Beracha must be repeated, we err on the side of caution and do not say Hashem's name again unnecessarily. This view is stated clearly by the Ben Ish Hai and Kaf Ha'Haim , and is upheld by Hacham Ovadia Yosef. Even though answering was improper, the holiness of the response and the minimal nature of the interruption make it insufficient to require a new Beracha. However, some Ashkenazic authorities (such as the Mishna Berura citing the Eliyahu Rabba ) are stricter. They hold that if one answered anything between the Tefillin Shel Yad and Shel Rosh, he must repeat the Beracha for the Shel Rosh. Sephardim do not follow this opinion . Best Practice: Anticipate and Avoid the Situation If a person sees that Kaddish or Kedusha is about to begin , and he hasn't started donning Tefillin yet, he should wait a moment and delay putting them on. It is better to fulfill both Misvot properly —answering Kaddish and wrapping Tefillin—than to get caught between them and risk an interruption. If he's already started wrapping the Shel Yad, he should proceed without interruption and miss answering Kaddish if necessary. Summary: Do not speak between the Tefillin Shel Yad and Shel Rosh—not even to answer Amen or Kaddish. If caught in the middle, stop silently and listen ( Shome'a Ke'Oneh )—but only if the Hazan has intent to fulfill others' obligation. If one did answer , most Sephardic Poskim say he should not repeat the Beracha , though it is discouraged. Best of all is to time your Tefillin placement so that you are not mid-wrap when Kaddish or Kedusha begins.

Should One Place Tefillin While Sitting or Standing—And What If the Community Follows a Different Custom? The Sephardic custom, rooted in the rulings of Maran in the Shulhan Aruch (O.H. 25:5), is to don the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing . This is not simply a question of posture but reflects a deeper understanding of the nature of each Tefillin and its associated Misva. The Tefillin Shel Yad is considered a private and personal obligation . It is hidden, placed on the weaker part of the body, and not seen by others during prayer. In contrast, the Tefillin Shel Rosh sits openly on the head, between the eyes, and represents a public declaration of our bond with Hashem. Because of its visibility and its connection to communal holiness, the Tefillin Shel Rosh is given more formality, which includes the standing position when placing it. The Ben Ish Hai (Parashat Vayera) emphasizes this distinction, explaining that the Shel Yad is associated with the heart , representing internal service of Hashem (Avodat HaLev), while the Shel Rosh is associated with the mind , representing Torah and public sanctity. Therefore, sitting for the Shel Yad reflects modesty and inwardness, while standing for the Shel Rosh expresses reverence and honor. What If One Is in an Ashkenazi Minyan That Stands for Both? In Ashkenazi practice, it is common to stand for both the Shel Yad and Shel Rosh. This can present a challenge for a Sephardi who finds himself in such a minyan. Should he follow his custom to sit for the Shel Yad, or should he stand to avoid standing out? Hacham Ovadia Yosef (in Yabia Omer , vol. 1, O.H. 4 and Halichot Olam ) rules clearly that one should not deviate from the Sephardic custom , even when praying in an Ashkenazi congregation. The halachic principle of "Al Titosh Torat Imecha"—do not abandon the tradition of your fathers—applies here. A person should not feel pressured to change his practice in order to "fit in," especially in a matter that has solid halachic and kabbalistic support. Moreover, this practice is not offensive to others. In most cases, no one pays much attention to who is standing or sitting during Tefillin. But even if someone notices, preserving one's mesora (halachic tradition) takes precedence over conforming for the sake of appearance. In the reverse case—an Ashkenazi praying in a Sephardic minyan—it is likewise appropriate for him to stand for both Tefillin, according to his custom. Kabbalistic Reasoning The Mekubalim, particularly the Hida and the Ben Ish Hai , stress the spiritual distinctions between the two Tefillin. According to the Zohar HaKadosh , the Tefillin Shel Yad corresponds to the sefirah of Gevurah and is internal, while the Tefillin Shel Rosh corresponds to the sefirah of Hokhmah and projects spiritual light outward. These ideas are only heightened when the Tefillin are placed with proper kavana (intent), posture, and awareness of their function. In short, sitting for the Shel Yad enhances the quality of its intent as a private covenant with Hashem. Summary: Sephardim should place the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing. This custom follows Maran in Shulhan Aruch and is further supported by the Ben Ish Hai and Mekubalim. Even in an Ashkenazi minyan, Sephardim should not deviate from their custom. This posture reflects both halachic rulings and the inner meaning of each Tefillin.

Learning at this Special Melava Malka at home, which is pretty much on lock down, due to a war escalation with Iran... instead of traveling with my Chavrusah to TLV for a Laivy Miller live Show, we sat with my boyz, made a lchaim thanking Hashem and continued a deep Torah in Likutei Moharan from Rebbe Nachman ben Faiga / Simcha...Fixing up Speech and transformimg the Judgements of Exile to the Kindness of Redemption...Cover pic from the holy land by Dov Kram with an additional pic from Lebanon war days - PLEASE KEEP

This two part series explores the lives and legacies of two important but often-overlooked Sephardic rabbinic leaders who shaped the American Jewish landscape: Rabbi Dr. Nissim J. Ovadia and Rabbi Dr. Isaac Alcalay. We will uncover their unique contributions, challenges, and enduring influence within the broader landscape of American Judaism. Hosted on Acast. See acast.com/privacy for more information.

Unlock the secrets of Jewish customs and practices and see your spiritual understanding blossom. We promise you'll gain insights into the Shema prayer's profound rituals, as we uncover the significance behind reciting its first verse aloud and the cherished custom of covering the eyes. Join us as we explore the Sephardic tradition of forming Hebrew letters with one's fingers, enriching your appreciation of these age-old practices and encouraging a deeper personal connection to your faith.As we navigate the turbulent waters of moral and theological quandaries, we reflect on prayer's role in times of conflict, especially in light of recent historical events involving Hamas. Through thoughtful discussions on scriptural interpretations and the balance between human judgment and divine will, we confront the ethical dilemmas of mercy and justice. Our conversations don't shy away from the difficult questions, examining how historical precedents guide us in dealing with malevolent forces and seeking peace.Finally, we reflect on the resilience of Jewish identity in the shadow of the Holocaust, celebrating the resurgence of Jewish life and the importance of quality in observance over sheer numbers. Hear stories of unwavering commitment, even under societal pressure, and absorb the power of communal prayer and shared traditions. Join us for an engaging Q&A session, where thought-provoking questions and heartfelt answers bring the episode to a thoughtful close. Join us and strengthen your bond with Jewish traditions and community.In this episode of Ask Away we address these various topics:Understanding Jewish Customs and Practices : Shema prayer customs include reciting aloud, covering eyes, and using specific finger placements, emphasizing personal understanding and connection.The Nature of Prayer and Evil: Examining moral and theological considerations in visualizing and praying for conflict resolution, including concepts of absolute evil, mercy, and human judgment.Understanding Mourning and Spiritual Meaning: Maintaining sanity in a chaotic world through prayer, Omer traditions, Lag B'Omer celebrations, and spiritual insights of Rabbi Shimon Bar Yochai.Lessons From the Holocaust: The Holocaust's impact on Jewish identity and observance, the resurgence of Jewish life and Torah study, and the importance of active participation in traditions.Quality Over Quantity in Jewish Observance: Jewish immigrants face challenges in maintaining religious observance, Holocaust's impact on demographics, and importance of genuine faith and observance.Importance of Prayer and Community: Communal prayer and Kedusha are significant in Jewish practice, with a minyan enhancing prayer and individual devotion valued.And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #39) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 4, 2025, in Houston, Texas.Released as Podcast on June 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #JewishCustoms, #HebrewLetters, #Prayer, #Evil, #Conflict, #Hamas, #Holocaust, #Assimilation, #Shabbat, #Commitment, #Conversion, #Minyan, #Kedusha, #Synagogue, #Community, #Q&A ★ Support this podcast ★

Unlock the secrets of Jewish customs and practices and see your spiritual understanding blossom. We promise you'll gain insights into the Shema prayer's profound rituals, as we uncover the significance behind reciting its first verse aloud and the cherished custom of covering the eyes. Join us as we explore the Sephardic tradition of forming Hebrew letters with one's fingers, enriching your appreciation of these age-old practices and encouraging a deeper personal connection to your faith.As we navigate the turbulent waters of moral and theological quandaries, we reflect on prayer's role in times of conflict, especially in light of recent historical events involving Hamas. Through thoughtful discussions on scriptural interpretations and the balance between human judgment and divine will, we confront the ethical dilemmas of mercy and justice. Our conversations don't shy away from the difficult questions, examining how historical precedents guide us in dealing with malevolent forces and seeking peace.Finally, we reflect on the resilience of Jewish identity in the shadow of the Holocaust, celebrating the resurgence of Jewish life and the importance of quality in observance over sheer numbers. Hear stories of unwavering commitment, even under societal pressure, and absorb the power of communal prayer and shared traditions. Join us for an engaging Q&A session, where thought-provoking questions and heartfelt answers bring the episode to a thoughtful close. Join us and strengthen your bond with Jewish traditions and community.In this episode of Ask Away we address these various topics:Understanding Jewish Customs and Practices : Shema prayer customs include reciting aloud, covering eyes, and using specific finger placements, emphasizing personal understanding and connection.The Nature of Prayer and Evil: Examining moral and theological considerations in visualizing and praying for conflict resolution, including concepts of absolute evil, mercy, and human judgment.Understanding Mourning and Spiritual Meaning: Maintaining sanity in a chaotic world through prayer, Omer traditions, Lag B'Omer celebrations, and spiritual insights of Rabbi Shimon Bar Yochai.Lessons From the Holocaust: The Holocaust's impact on Jewish identity and observance, the resurgence of Jewish life and Torah study, and the importance of active participation in traditions.Quality Over Quantity in Jewish Observance: Jewish immigrants face challenges in maintaining religious observance, Holocaust's impact on demographics, and importance of genuine faith and observance.Importance of Prayer and Community: Communal prayer and Kedusha are significant in Jewish practice, with a minyan enhancing prayer and individual devotion valued.And much more ... Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #39) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 4, 2025, in Houston, Texas.Released as Podcast on June 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtraditions, #JewishCustoms, #HebrewLetters, #Prayer, #Evil, #Conflict, #Hamas, #Holocaust, #Assimilation, #Shabbat, #Commitment, #Conversion, #Minyan, #Kedusha, #Synagogue, #Community, #Q&A ★ Support this podcast ★

Last year saw the release of Kneecap, a fictionalized account of the real-life West Belfast-based Irish language rap group of the same name. The group is know for their bombastic, irreverent take on politics in the North of Ireland and their advocacy for the Irish language, which faced centuries of suppression under British colonial rule. Longtime advocates for Palestine, Kneecap has made headlines recently for their on-stage statements at Coachella in support of Gaza. Last week, UK prosecutors charged band member Mo Chara with a terrorism-related offense for allegedly displaying a Hezbollah flag at a show and chanting in support of Hezbollah and Hamas—part of a global trend in which pro-Palestinian speech is conflated with material support for terror. (The band has released a series of statements distancing themselves from calls for violence against civilians and redirecting attention to the ongoing genocide in Gaza.) This episode of On the Nose, hosted by contributing writer Rebecca Pierce, uses the Kneecap film as a jumping-off point for discussing the relationship between language reclamation, nationalism, and resistance. Joining her is scholar of Sephardic studies and Ladino speaker Devin Naar, and Yiddish-language musicians and culture workers Isabel Frey and Ira Temple. They discuss Kneecap's advocacy for speaking Irish, the place of music and language in both national and decolonial movements, and the connections between such movements and Jewish efforts to preserve Ladino and Yiddish. Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).”Articles and Social Media Posts MentionedDi fliendeke pave, Isabel FreyIra TempleYa Ghorbati, Laura Elkeslassy“Zog nit keyn mol,” Yiddish partisan songKneecap speaking out on anti-immigrant riots in Belfast“How Irish diplomats reacted to Bernadette Devlin's 1969 US tour,” Melissa Baird, RTEKneecap on sectarianism

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah study. According to Sephardic practice, one who remains awake the entire night does not wash Netilat Yadayim with a Beracha the next morning. One may thus continue learning even after Amud Ha'shahar (daybreak) on Shabuot morning, and one does not have to stop to wash his hands. There is no requirement to interrupt one's learning to wash his hands at Amud Ha'shahar. However, it is proper to stop at Amud Ha'shahar to recite Birkat Ha'Torah. According to some authorities, the recitation of Birkat Ha'Torah in the morning covers a person's Torah study only until Amud Ha'shahar the next morning, even if he does not go to sleep. Therefore, those who remain awake throughout the night on Shabuot should stop at Amud Ha'shahar to recite Birkat Ha'Torah, and then return to their studies. One should recite Keri'at Shema Al Ha'mita – the bedtime Shema – even if he remains awake all night. Therefore, on Shabuot night, one should ensure to recite the bedtime Shema before Hasot (midnight as defined by Halacha). Our custom in any event is not to recite the Beracha of "Ha'mapil" on any night, but the rest of the text of Keri'at Shema Al Ha'mita should be recited before Hasot even on the night of Shabuot. Summary: One who remains awake on Shabuot night should nevertheless recite Keri'at Shema Al Ha'mita before Hasot, without the Beracha of "Ha'mapil" (which in any event is never recited according to our custom). At Amud Ha'shahar, one should stop to recite Birkat Ha'Torah. One does not have to wash Netilat Yadayim at Amud Ha'shahar.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

With Daniel Jonas as our guide, we explore how Sephardi traditions merge with philosophy, language, and music to form a personal and uniquely ‘alive' sense of Jewish identity.Our guestMeet Daniel Jonas, a corporate innovation expert, leader of interfaith dialogue, and prominent figure in London's Sephardic community—a path that has led him to explore his Iraqi-Indian heritage and the influence of Judeo-Arabic culture. Key topicsLanguage and Identity: How language, particularly Hebrew and Judeo-Arabic, has shaped Daniel's Jewish expression.The Need for Change: Daniel advocates for systemic changes within communities and institutions to include the diversity of what it means to be Jewish.Your guideShort definitions of terms mentioned in this episode:Kippah / Yarmulke - a brimless Jewish skullcap with variations in design and placement. Similar to a Kufi or Taquiya in IslamAmba - a delectable tangy mango pickle condiment of Baghdadi Jewish originReform Judaism - Jewish denomination that emphasises autonomy, and adapting to modern life.Want to learn more? Listen to previous episodes where we discuss identity.S1E1 The Big Three Origin StoriesReferences & ResourcesLos Desterrados - A London band with a rootsy take on the ancient folk music of the Sephardic Jews.Nahamu - an organisation dedicated to combating religious extremism within the Jewish community3yin - a London-based ground-breaking band that performs the music of the Jewish communities of the Middle East and North AfricaDive deeper into the JewniverseSubscribe to our SubstackWho Jew you think you are? Share your storyFind us elsewhere, here!Show creditsHost / Producer: Eylan EzekielPost-production: Communicating for ImpactArtwork: Emily TheodoreMusic: Aleksafor utransndr KarabanovSound effects: Serge Quadrado Hosted on Acast. See acast.com/privacy for more information.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

'Memoirs of a Good Jewish Boy' by Mike Benhaim, is a heartfelt, hilarious Tale of Jewish Identity. What does it mean to grow up Jewish—really Jewish—in a world caught between tradition and change? In Memoirs of a Good Jewish Boy, writer and humorist Mike Benhaim takes us on a nostalgic, laugh-out-loud, and deeply human journey through his upbringing as the child of a Sephardic father and Ashkenazi mother. From mismatched family customs to the cultural comedy of Jewish holidays, Benhaim's stories will resonate with anyone who's ever tried to reconcile where they come from with where they're going.

What does it mean to grow up Jewish—really Jewish—in a world caught between tradition and change? In Memoirs of a Good Jewish Boy, writer and humorist Mike Benhaim takes us on a nostalgic, laugh-out-loud, and deeply human journey through his upbringing as the child of a Sephardic father and Ashkenazi mother. From mismatched family customs to the cultural comedy of Jewish holidays, Benhaim's stories will resonate with anyone who's ever tried to reconcile where they come from with where they're going.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Abrimos con los tres favoritos de Mundofonías de mayo del 2025: los nuevos trabajos de Thanos Stavridis & Drom, desde Grecia; de Mara Aranda, indagando en las tradiciones sefardíes de Bulgaria, y el recopilatorio Tsapiky! Modern music from southwest Madagascar. Continuamos con sonoridades principalmente arábigas, con grabaciones añejas ahora republicadas y otras de reciente factura, que nos llevan por Egipto, Líbano y Siria, con conexiones libias y canadienses, para terminar con un encuentro occitano-magrebí. We open with the three Mundofonías favorites for May 2025: the new albums by Thanos Stavridis & Drom, from Greece, by Mara Aranda, exploring the Sephardic traditions of Bulgaria, and the compilation “Tsapiky! Modern music from southwest Madagascar.” We continue with predominantly Arab sounds, with vintage recordings now reissued and others freshly crafted, taking us through Egypt, Lebanon and Syria, with Libyan and Canadian connections, and ending with an Occitan-Maghrebi encounter. Favoritos de mayo May favorites – Thanos Stavridis & Drom – Karsilamas – Fygame – Mara Aranda – Aman muelinero – Sefarad en el corazón de Bulgaria – Drick – Sinjake panambola – Tsapiky! Modern music from southwest Madagascar [V.A.] Recuerdos y actualidades arábigas Arab memories and new sounds – Reem Kamal – Baed Al Yas Yjini – Born in the city of Tanta – Lower Egyptian urban folklore and Bedouin shaabi from Libya’s Bourini Records 1968-75 [V.A.] – Abu Saber – Ya Allah ank zinat – Born in the city of Tanta – Lower Egyptian urban folklore and Bedouin shaabi from Libya’s Bourini Records 1968-75 [V.A.] – Zuhour – Mijana & Ataba – Village wedding: Lebanese songs & vignettes ca. late 1960s-early ’70s [V.A.] – Sawaya Quartet – Harem dances – Love songs of Lebanon – Kazdoura – Marhaba ahlen – Ghoyoum – La Bande à KoustiK Trio – Mni ghab chan – Ajdig

Send us a textWelcome back for Part 2 of my discussion with 3G Collective: John Reed, Shany Dagan, and Jana Krumholtz!Three grandchildren of Holocaust survivors are using their talents as dancers, actors, and choreographers to tell their families' stories through powerful artistic performances.• John describes his journey from watching his sister dance to becoming a professional dancer and choreographer• John shares his experience working on "Amid Falling Walls," an off-Broadway show featuring Yiddish songs written in concentration camps and ghettos• Shany discusses her transition from Israeli contemporary dance to American theater and aerial circus arts• Shany explains her dance memoir featuring her grandparents' Holocaust survival stories performed simultaneously on stage• Jana talks about her commercial dance career highlights including performing on SNL and Lip Sync Battle• The artists explain how they formed the 3G Collective after discovering their connected histories• Each artist describes their individual shows exploring third-generation Holocaust trauma and resilience• They discuss why third-generation stories provide unique perspectives on Holocaust history and intergenerational trauma• The collective emphasizes that their art demonstrates Jewish resilience - "they didn't win, we're still here"Follow the 3G Collective on Instagram at @thirdgenproject for information about their upcoming performance at Arts On Site on August 7th.TopDogToursTopDogTours is your walking tour company. Available in New York, Philly, Boston, & Toronto!Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the show

It is forbidden to enter a cemetery, or to come within four Amot of a grave, while one's Sisit are exposed or while wearing Tefillin. Public Misva observance in close proximity to a grave is an insult to the deceased, as it appears as though one taunts the deceased who no longer has the opportunity to perform Misvot. One is therefore not permitted to display his Sisit or wear Tefillin in a cemetery or near a grave. Likewise, it is forbidden to study Torah or pray within four Amot of a grave. One may, however, speak words of Torah or Hit'orerut (religious inspiration), or recite Tehillim, near the grave for the purpose of bringing merit to the deceased's soul. Sephardic custom similarly allows reciting Kaddish for the deceased by his grave. One must conduct himself with respect and decorum in a cemetery. Frivolity and laughter are forbidden in a cemetery. Halacha also forbids using the cemetery in a disrespectful manner, such as by bringing animals to graze there, or running an irrigation system through it. One may not eat or drink in a cemetery, even if his intention is to recite Berachot to benefit the soul of the deceased, as this is disrespectful. Smoking in a cemetery is likewise forbidden. One may not sit or step on a grave. A number of sources (Eliyahu Rabba 224:7, Kaf Ha'haim Sofer – Orah Haim 224:41) record the practice to place a small stone or piece of grass on the grave before leaving the cemetery, as an indication of, or testament to, one's visit to the grave. Others, however, claim that one specifically should not place anything on a grave, as this is disrespectful. This was the custom of the Kabbalist Rabbi Sulman Musafi. Summary: It is forbidden to publicly perform Misvot in a cemetery, but one may speak words of Torah or recite Tehillim in a cemetery to benefit the deceased's soul. One must conduct himself respectfully and reverently in a cemetery; joking, eating, drinking and smoking are forbidden.

What can food tell us about history, identity, and resilience?In this episode of In My Kitchen with Paula, I sit down with Hélène Jawhara Piñer — historian, professor, and author of Matzah and Flour — to explore the powerful stories behind Sephardic cuisine. With a PhD in medieval history and the history of food, Hélène shares how her research into Inquisition trials and Jewish food traditions unearthed a rich, global culinary heritage that continues to shape how we eat today.We discuss her personal story, including growing up between French and Andalusian cultures, and how her work connects history, religion, and recipes in surprising and eye-opening ways.You'll hear reflections on: 

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** It is customary to refrain from haircutting during the Omer period, until the 34th day of the Omer (according to Sephardic custom). Preferably, one should also refrain from shaving during this period, though there is room to be lenient in this regard for those who need to shave for professional reasons and the like. However, even those who, for whatever reason, shave during the Omer should refrain from trimming their sideburns and any other hair on their body. The leniency applies to facial hair, but not to other hair, so they should not cut their sideburns or any other hair. The exception to this rule is a case where one's moustache is overgrown and interferes with his eating. A person in this case may trim his moustache during the Omer. This applies even to those who refrain from shaving during the Omer; they may trim their moustache if it has grown to the point where it interferes with eating. It should be noted that the custom to refrain from haircutting during the Omer applies only to the customary modes of hair removal. People occasionally play with their hair, eyebrows or beards and pluck hairs. This is permissible during the Omer, since the custom relates only to the usual methods of haircutting.

Repasamos algunos de los discos elegidos en la LIMúR, la Lista Ibérica de Músicas de Raíz del primer trimestre del 2025, con propuestas sonoras procedentes del País Valenciano, del País Vasco, Portugal y Murcia, con conexiones sefardíes, arábigas, balcánicas y jazzísticas, entre otras. Mandamos una felicitación especial a Mara Aranda por su número 1. Y continuamos con más estrenos y adelantos ibéricos, entre aires tradicionales, fadistas y flamencos We go over some of the albums selected in LIMúR, the Iberian Roots Music Chart for the first quarter of 2025, featuring musical proposals from the Valencian Country, the Basque Country, Portugal and Murcia, with Sephardic, Arabic, Balkan and jazz connections, among others. We send a special congratulations to Mara Aranda for her number 1. And we go on with more Iberian new releases and previews, among traditional, fado and flamenco airs. - Mara Aranda - Los kaveyos tuyos - Sefarad en el corazón de Bulgaria - Andrés Belmonte - Samai nahawand - Gharbí - Xaloq - Quan veja que ja no cante - Quan veja que ja no cante - Besaide - Hammurakami - Hirusta - Omiri - Cala-te aí, cachopa [+ Ana Gil Aperta] - Modas novas e algumas velhas - El Pantorrillas - Distopía - Palomo cojo - Danças Ocultas - Travessuras - Inspirar - Amadeu Magalhães - Contradanças beirãs - Cavaquinho à portuguesa - Lina & Marco Mezquida - O fado - O fado - Diego Amador - Rondó gitano - Suite flamenca 📸 Mara Aranda

The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.

All Halachic authorities agree that one recites the Beracha of "Boreh Peri Ha'gefen" over the first and third of the four cups of wine at the Seder. Over the first cup of wine, of course, a Beracha is required, because one has not drunk any wine before this cup, and a Beracha is obviously required before drinking. Likewise, the third cup of wine is drunk after Birkat Ha'mazon, and the recitation of Birkat Ha'mazon effectively ends the "coverage" of all Berachot recited previously, such that new Berachot are recited before one eats or drinks after Birkat Ha'mazon. The more complicated issue is the recitation of this Beracha before drinking the other two cups of wine. Seemingly, the Beracha recited over the first cup should cover the second cup, and the Beracha recited over the third cup should cover the fourth cup. At first glance, then, no Beracha should be required over the second and fourth cups. Nevertheless, the Rif (Rav Yishak of Fez, Morocco, 1013-1103) rules that one must recite a Beracha of "Boreh Peri Ha'gefen" on each of the four cups. He bases this ruling on the Gemara's comment in Masechet Pesahim that each of the four cups constitutes a separate Misva. If each cup is its own Misva, the Rif reasons, then each cup should require its own Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), however, questions this rationale, noting that we recite only one Beracha when putting on Tefillin ("Le'haniah Tefillin") even though the Tefillin Shel Rosh and Tefillin Shel Yad constitute two separate Misvot. The fact that the four cups constitute independent Misvot should not have any effect on the recitation of Berachot. The Rif also draws proof from the Gemara in Masechet Hulin, which implies that one must recite a new Beracha when drinking after Birkat Ha'mazon. Since one cannot recite a Beracha while reciting Birkat Ha'mazon – as this would constitute a Hefsek (improper interruption) in the middle of the Birkat Ha'mazon – he must recite a new Beracha when he drinks afterward. Likewise, the Rif comments, since one cannot interrupt the reading of the Haggada to recite a Beracha, he must recite a new Beracha of "Gefen" when he drinks the second and fourth cups. The Rosh questions this argument, too, claiming that there is no comparison in this regard between the reading of the Haggada and Birkat Ha'mazon. The Gemara states that if one interrupts a meal to pray Minha, when he returns he resumes his meal without having to recite new Berachot. Likewise, if one interrupts his drinking to read the Haggada, he does not have to recite a new Beracha when he then drinks again. Birkat Ha'mazon is unique, the Rosh argues, because when one decides to recite Birkat Ha'mazon, he establishes that he no longer plans on eating. Therefore, if he then decides to eat or drink afterward, he must recite a new Beracha. This quite obviously does not apply in the case of reading the Haggada. In practice, Ashkenazim follow the ruling of the Rif, which is also the position taken by Tosafot, and they recite a Beracha on each of the four cups of wine at the Seder. Despite the Rosh's compelling questions on the Rif's rationale, this is the practice of the Ashkenazim. The Taz (Rav David Halevi Segal, Poland, 1586-1667) explains this view by suggesting that perhaps there is an implicit intention when reciting the Beracha over each cup that the Beracha should cover only that cup. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), however, dismisses this approach. In any event, Sepharadim follow the ruling of Maran, in the Shulhan Aruch (Orah Haim 474:1), where he accepts the Rosh's view, that no Beracha is recited over the second and fourth cups. The second cup is covered by the Beracha recited over the first cup, and the fourth cup is covered by the Beracha recited over the third cup, and no separate Beracha is required. Summary: According to accepted Sephardic practice, the Beracha of "Boreh Peri Ha'gefen" is recited over the first and third of the four cups at the Seder, but not on the second and fourth cups.

Rav Yosef Chaim (1835-1909), better known by his popular work Ben Ish Chai, was an important leader of the Baghdad Jewish community of the 19th century, whose influence reached across the Ottoman Empire and beyond. Having grown up in the rabbinical aristocracy of Baghdad, he succeeded his father's position in 1859, serving the Jewish community for the next half century. This was primarily through his masterful oratorical skills, which he delivered twice daily, every Shabbos and on special occasions to the entire community. He wrote tens of works on the entire gamut of Torah literature, and financed his own publication costs to have them printed in Jerusalem. He made a historic journey to the Land of Israel in 1869, and at the end of his life inspired the Calcutta based philanthropist Yosef Avraham Shalom to fund the establishment of the famed Porat Yosef yeshiva. His innovative halachic methodology influences the world of Sephardic psak until today.   Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at:  yehuda@yehudageberer.com  

In a Minneapolis rehearsal room, a group of Somali musicians gathers in a circle, playing music rooted in the cafés of Mogadishu. The sound is emotional, rhythmic and steeped in memory. It's called “Somali blues.”“The lyrics are just showing you what it means,” says Ahmed Ismail Yusuf, the group's leader. The style is similar to what you might have heard in Somalia before the civil war.“It is this lugubrious, lamentation [of] love not returned.”Yusuf and the small outfit — called Araa — are rehearsing for an upcoming concert, “Meet You at the Crossroads.” The concert is co-produced by the University of St. Thomas' Jay Phillips Center for Interreligious Studies and the Cultural Fluency Initiative.“This is really about the life of the city. There are more cultural groups in the Twin Cities than ever,” said David Jordan Harris, who works with the Jay Phillips Center and curated the concert. “Yet, do we know each other? How do we learn about each other? And you know, no better method than our musical traditions.” “Meet You at the Crossroads” will bring together Somali blues and songs inspired by Black gospel music. The idea came from a previous experiment Harris developed with Beck Lee, who runs the Cultural Fluency Initiative. “We did sort of a proof of concept concert salon a little while ago where we where we juxtaposed Sephardic music and Somali music,” Lee said. “It was just interesting to be able to experience those two musical cultures and juxtaposition and talk about it.”This time, Lee and Harris invited Yusuf to lead the Somali music, and JD Steele to bring the Black soul repertoire.“I love cross-cultural, cross-genre projects, because I've been doing them my entire career,” said Steele, known for his long career in the performing arts, and as a member of the well known family band, The Steeles. “Combining multicultural communities, it just excites me.”Steele will perform with his own band and the MacPhail Community Youth Choir, which he directs. Steele and Yusuf are also collaborating on a new song that the youth choir will sing at the concert. During rehearsal with the choir, Yusuf said it had been a long time since he'd taken part in something like it.“The last one that I was [in], was in Somalia,” Yusuf said, adding praise for Steele's work with the choir. “Seriously, you can see the master in hand.”As the performances approach, Steele said the goal is simple: to leave people feeling better than when they arrived.“Because right now, the need for uplifting, encouragement and inspiration is very palpable in our communities. So you know that's our responsibility as artists — is to uplift and inspire and encourage,” Steele said. The first concert takes place April 6 at the University of St. Thomas, launching the school's Culture of Encounter Ideas Festival. Another performance is set for April 27 at St. John's University in Collegeville.Correction (April 4, 2025): This story has been updated with the correct name of the concert series.

“Dos miradas: Israel y el judaísmo en Puerto Rico” by Dariel U. González García (אוריאל בן אברהם), Universidad de Puerto Rico en Mayagüez, was published in Perspectivas sobre cuestiones globales in 2024. The text examines the historical roots of the Puerto Rican Jewish community, from its beginnings during Spanish colonization in the 15th century, with emphasis on the arrival of Sephardic converts to the island. The author examines the diplomatic relations between the Commonwealth of Puerto Rico and the State of Israel. The article includes interviews with two community leaders of the Puerto Rican Jewish community: Shula Feldkran, an Israeli and former president of Temple Beth Shalom; and Rabbi Hernán D. Rustein, the first permanent rabbi of Latin American origin at Temple Beth Shalom. González García (אוריאל בן אברהם) is a Jew of Sephardic heritage, and his areas of interest are Middle Eastern politics, Zionism and the origins of the State of Israel and Jewish history. This interview includes Jeffrey Herlihy-Mera, Catedrático de Humanidades, Universidad de Puerto Rico-Mayagüez, Dariel U. González García (אוריאל בן אברהם) and Coordinador de Cultura Judía en Puerto Rico at the UPR-M, Joanna Cifredo de Fellman (יוחנה סיפרדו פלמן) UPR-M, and Rabino Hernán D. Rustein (הרב הרנן רוסטיין). They discuss Judaism, Israel, and the Puerto Rican Jewish community. This podcast and the Instituto Nuevos Horizontes are sponsored by the Mellon Foundation. This is the second episode about “Dos miradas: Israel y el judaísmo en Puerto Rico”; the first, in Spanish, is available on the New Books Network en español. Link to the article mentioned in this episode: “Dos miradas: Israel y el judaísmo en Puerto Rico,” Perspectivas sobre cuestiones globales, 2024. For more information about the Reform Jewish community of Puerto Rico, write to: info@tbspr.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

When Erev Pesah falls on Shabbat, one should preferably recite "Minha Gedola," meaning, he should recite Minha during the early afternoon hours. Halacha forbids eating meals late in the afternoon on Erev Pesah, in order that one will sit down to the Seder with an appetite. As such, when Erev Pesah falls on Shabbat, one must eat Se'uda Shelishit (the third meal) early in the afternoon, and thus Minha should also be recited early. On the afternoon of Erev Pesah, the prohibition against eating Hames already applies, and it is likewise forbidden to eat Masa. Therefore, on Shabbat Erev Pesah, one may, according to the strict Halacha, eat other foods (besides bread) for Se'uda Shelishit, such as fruit, salads, meat and rice (according to the Sephardic custom allowing eating rice on Pesah). Some, however, boil or fry Masa before Shabbat and eat it for Se'uda Shelishit. (One recites Ha'mosi over boiled or fried Masa.) Another custom is to partake of Egg Masa for Se'uda Shelishit on Shabbat Erev Pesah, however is must be noted that if one is eating Egg Massa for Se'uda Shelishit he can not eat more that 2oz if eating after 4:10 NY time this year 5781/2021. As mentioned, however, strictly speaking one may partake of other foods, even though on ordinary Shabbatot one's Se'uda Shelishit should include bread. On the afternoon of Shabbat Erev Pesah one should recite the text of "Seder Korban Pesah" which is printed in many Siddurim and Haggadot. This text consists of passages from the Humash and Mishna that outline the procedure for the Korban Pesah – the paschal offering that was brought on Erev Pesah during the times of the Bet Ha'mikdash. Nowadays, when we cannot actually perform this Misva, we commemorate the Korban Pesah by reciting this text, so that through our study we will be considered as though we actually brought the sacrifice. One should recite this text on Shabbat Erev Pesah after Minha, either before or after Se'uda Shelishit. (The text is available for download from www.dailyhalacha.com, by clicking 'Download Special Tefilot' on the left of the home page.) As mentioned, one should not eat substantial amounts of food late in the afternoon, so that he will have an appetite for the Seder. When Shabbat ends, women should recite, "Baruch Ha'mavdil Ben Kodesh Le'kodesh" and then light the Yom Tov candles. Halacha forbids kindling a new flame on Yom Tov, and therefore one must light the Yom Tov candles from a preexisting flame, such as a pilot light or a candle that had been lit before Shabbat. When lighting the candles a woman recites the Beracha, "Asher Kideshanu Be'misvotav Ve'sivanu Le'hadlik Ner Shel Yom Tov." Our practice is not to recite "She'he'heyanu" at the time of Yom Tov candle lighting. After a woman lights the Yom Tov candles, she may begin making the preparations for the Seder.

“Dos miradas: Israel y el judaísmo en Puerto Rico” by Dariel U. González García (אוריאל בן אברהם), Universidad de Puerto Rico en Mayagüez, was published in Perspectivas sobre cuestiones globales in 2024. The text examines the historical roots of the Puerto Rican Jewish community, from its beginnings during Spanish colonization in the 15th century, with emphasis on the arrival of Sephardic converts to the island. The author examines the diplomatic relations between the Commonwealth of Puerto Rico and the State of Israel. The article includes interviews with two community leaders of the Puerto Rican Jewish community: Shula Feldkran, an Israeli and former president of Temple Beth Shalom; and Rabbi Hernán D. Rustein, the first permanent rabbi of Latin American origin at Temple Beth Shalom. González García (אוריאל בן אברהם) is a Jew of Sephardic heritage, and his areas of interest are Middle Eastern politics, Zionism and the origins of the State of Israel and Jewish history. This interview includes Jeffrey Herlihy-Mera, Catedrático de Humanidades, Universidad de Puerto Rico-Mayagüez, Dariel U. González García (אוריאל בן אברהם) and Coordinador de Cultura Judía en Puerto Rico at the UPR-M, Joanna Cifredo de Fellman (יוחנה סיפרדו פלמן) UPR-M, and Rabino Hernán D. Rustein (הרב הרנן רוסטיין). They discuss Judaism, Israel, and the Puerto Rican Jewish community. This podcast and the Instituto Nuevos Horizontes are sponsored by the Mellon Foundation. This is the second episode about “Dos miradas: Israel y el judaísmo en Puerto Rico”; the first, in Spanish, is available on the New Books Network en español. Link to the article mentioned in this episode: “Dos miradas: Israel y el judaísmo en Puerto Rico,” Perspectivas sobre cuestiones globales, 2024. For more information about the Reform Jewish community of Puerto Rico, write to: info@tbspr.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

“Dos miradas: Israel y el judaísmo en Puerto Rico” by Dariel U. González García (אוריאל בן אברהם), Universidad de Puerto Rico en Mayagüez, was published in Perspectivas sobre cuestiones globales in 2024. The text examines the historical roots of the Puerto Rican Jewish community, from its beginnings during Spanish colonization in the 15th century, with emphasis on the arrival of Sephardic converts to the island. The author examines the diplomatic relations between the Commonwealth of Puerto Rico and the State of Israel. The article includes interviews with two community leaders of the Puerto Rican Jewish community: Shula Feldkran, an Israeli and former president of Temple Beth Shalom; and Rabbi Hernán D. Rustein, the first permanent rabbi of Latin American origin at Temple Beth Shalom. González García (אוריאל בן אברהם) is a Jew of Sephardic heritage, and his areas of interest are Middle Eastern politics, Zionism and the origins of the State of Israel and Jewish history. This interview includes Jeffrey Herlihy-Mera, Catedrático de Humanidades, Universidad de Puerto Rico-Mayagüez, Dariel U. González García (אוריאל בן אברהם) and Coordinador de Cultura Judía en Puerto Rico at the UPR-M, Joanna Cifredo de Fellman (יוחנה סיפרדו פלמן) UPR-M, and Rabino Hernán D. Rustein (הרב הרנן רוסטיין). They discuss Judaism, Israel, and the Puerto Rican Jewish community. This podcast and the Instituto Nuevos Horizontes are sponsored by the Mellon Foundation. This is the second episode about “Dos miradas: Israel y el judaísmo en Puerto Rico”; the first, in Spanish, is available on the New Books Network en español. Link to the article mentioned in this episode: “Dos miradas: Israel y el judaísmo en Puerto Rico,” Perspectivas sobre cuestiones globales, 2024. For more information about the Reform Jewish community of Puerto Rico, write to: info@tbspr.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The widespread custom among all Sephardic communities is to recite "Viduy," or confession, immediately following the Amida both at Shaharit and at Minha. This custom is based upon passages in the Zohar (the principal text of Kabbala) and the writings of the Arizal (Rabbi Yishak Luria, 1534-1572). We introduce "Viduy" with the recitation of "Ana Hashem Elokenu V'Elokeh Abotenu…" After "Viduy," we proceed to the recitation of the Thirteen Attributes of Mercy ("Hashem, Hashem…") and Nefilat Apayim ("Le'David…"). The Arizal instructed that the "Viduy" should be recited according to the sequence of the Hebrew alphabet. We thus begin with "Ashamnu" – a word that starts with the letter "Alef" – followed by "Bagadnu," and so on. When we come to the letters that take on a different form when appearing at the end of a word ("Kaf," "Mem," "Nun," "Peh" and "Sadi"), we recite two words with that letter. Thus, for example, for "Kaf" we recite "Kizabnu" and "Ka'asnu," and for the letter "Mem" we recite "Maradnu" and "Marinu Debarecha." This was the position of the Arizal, and the custom in Yeshivat Bet El, as documented by the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tisa. The entire confessional text in recited in plural form. For example, we recite "Ashamnu" ("We bear guilt"), as opposed to "Ashamti" ("I bear guilt"), and so on. The Sha'ar Hakavanot writes that one must recite the entire "Viduy" even if he knows with certainty that he has not transgressed one or several of the violations enumerated in the "Viduy" text. It is possible that he has transgressed the given violation in a previous Gilgul (incarnation of the soul), or that a person whose soul is connected to his soul is guilty of that transgression. He may have also unwittingly caused others to violate the sin, or perhaps violated a sin resembling the transgression in question. For all these reasons, one should not skip any part of the "Viduy" even if he thinks he has not violated one of the sins mentioned. "Viduy" must be recited while standing (Masechet Yoma 87). During the "Viduy" recitation, one may not lean on a wall or piece of furniture in a manner such that he would fall if that object would be suddenly moved. While reciting the list of sins ("Ashamnu…"), one should bow slightly as an expression of humble submission. It is customary for both the Hazan and the congregation to recite "Viduy" in a whisper, rather than in a loud, audible voice. Even a person praying privately, who does not recite the Thirteen Attributes, recites "Ana" and the "Viduy." If a person who had already recited "Viduy" happens to be present in a synagogue when the congregation recites "Viduy," he is not required to join them, though it is proper for him to recite the words, "Hatati Aviti Pashati" while they recite "Viduy." One may recite "Viduy" during the nighttime hours, except on Mosa'eh Shabbat, until Hasot (midnight as defined by Halacha). In fact, according to Kabbalistic teaching, one should recite "Viduy" before he goes to sleep, along with his recitation of the bedtime Shema. The Kaf Ha'haim (Rabbi Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites this custom (in 239:2) in the name of the Arizal. It is customary, however, not to recite "Viduy" with the bedtime Shema on a night following a day when Nefilat Apayim is omitted. Thus, for example, on the night following Shabbat, Rosh Hodesh or holidays, one should not recite "Viduy" with the bedtime Shema. The Ben Ish Hai mentions this Halacha in Parashat Ki Tisa (7). This discussion relates only to the recitation of "Viduy," and not to the Thirteen Attributes or Nefilat Apayim, which one should not recite at nighttime. Needless to say, "Viduy" should not be recited on Shabbat or holidays.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** There is a prevalent custom among the Sepharadim to gesture with one's hands to the right and to the left before beginning the Amida prayer. The custom is to gesture three times to the individual standing to one's right, and then three times to the person to the left. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) records this custom in Parashat Beshalah and writes that this is done for reasons based on Kabbalistic teachings. Additionally, however, the Ben Ish Hai provides a reason on the level of "Peshat" (the simple, straightforward understanding). We describe in the prayer service the procedure by which the angels in heaven praise God, and how the angels would receive permission from one another before beginning the praise, so that the praise would be recited in unison ("Ve'notenim Reshut Ze La'ze"). As we begin our prayer service, we seek to resemble the heavenly angels, and we therefore turn to those standing next to us as though asking permission to begin our prayer, just as the angels do before beginning their praise of God. Rav Haim Palachi (Turkey, 1788-1869), in his Kaf Ha'haim, suggests a slightly different explanation. Just before the Amida service in Shaharit and Arbit, we recall the miracle of the splitting of the sea, and the song of praise sung by Beneh Yisrael after the miracle. We emphasize the fact that the entire nation sang this song of praise in unison ("Yahad Kulam Hodu Ve'himlichu…"). At Minha, too, we recite just before the Amida the verse, "Vi'barech Kol Basar Shem Kodsho" ("All flesh shall bless His holy Name" – Tehilim 145:21), emphasizing the fact that all people join together in praising God. We therefore turn to each other before beginning the Amida as an expression of this theme of joint, collective praise for the Almighty. It should be noted that during Minha and Arbit, these gestures should be made not immediately before the Amida, but rather during the Kaddish, as one answers "Yeheh Shemeh Rabba Mebarach…" This is as opposed to Shaharit, when one should make the gestures just before he begins the Amida prayer. Hacham Ovadia Yosef, in his Halichot Olam, writes that when gesturing during "Yeheh Shemeh Rabba" one must ensure not to become so preoccupied with gesturing that he does not properly concentrate on what he says. Even while gesturing, one should make a point to concentrate on the words of "Yeheh Shemeh Rabba…" Summary: The Sephardic custom is to gesture with one's hands three times to the right and then three times to the left before beginning the Amida. At Shaharit, this is done just before one begins the Amida, and during Minha and Arbit one gestures while reciting "Yeheh Shemeh Rabba" during the Kaddish before the Amida.

My friend, Vanessa Hidary. Vanessa Hidary is a cool person. She is a spoken word artist, an educator, and an advocate. She is a trail-blazer. Her work has had a profound impact on both the Jewish community and beyond. Recently, the ADL honored her as a "Hero Against Hate."  Vanessa embodies the bravery of Queen Esther, the pride of Mordecai, and a little bit of Vashti's attitude thrown in for good measure. She is a one woman megillah. How did we first meet? We were at a Jewish conference together – the Conversation, which was convened by the veteran Jewish journalist Gary Rosenblatt. At that conference, she did a performance of her signature poem, "Hebrew Mamita." It was a celebration of her diverse, proud, take-no-prisoners Jewish identity – as a daughter of the Syrian-Jewish diaspora. She challenged Jewish stereotypes.  I was overwhelmed. “Hebrew Mamita” became a classic. Vanessa performed it in New York City venues, and that was how she became a pioneering voice Jewish identity in the slam poetry scene. "Hebrew Mamita" was featured on HBO's Def Poetry Jam, where she openly discussed her Jewish heritage. She founded the Kaleidoscope Project, a narrative-arts initiative that amplifies the stories of Jews of color, Sephardic and Mizrachi Jews, and those with interfaith experiences. In the podcast, we talk about our responses to the murder of the Bibas children; what it means to be a Jew in the arts community, after October 7; and what it means to be politically homeless, after October 7. And, we talked about her spoken-word piece, "Bad Jew."

There is a custom among Sepharadim to sing the Piyut (hymn), "Mi Kamocha Ve'en Kamocha" on the Shabbat before Purim. This song is, essentially, a poetic description of the Purim story. It follows the sequence of the Hebrew alphabet, and each line is taken from a verse in Tanach and concludes with the word "Lo." It is remarkable to consider that it was written without the help of computers, and the author cited these verses from memory. Our custom is to sing the first three and last three stanzas before Musaf in the synagogue, and then to sing the entire Piyut at home after the Shabbat meal. Hacham Ovadia Yosef, in his Hazon Ovadia – Purim (p. 351; listen to audio recording for precise citation), elaborates on the history of this hymn and its author, Rabbi Yehuda Halevi. Rabbi Yehuda Halevi was a renowned Spanish scholar and poet who lived around the year 4500 (approximately 1200 years ago), during the times of Rav Yosef Ibn Migash. Hacham Ovadia writes that it has been said about Rabbi Yehuda Halevi, "Hishamer Lecha Ben Ta'azob Et Ha'levi" – "Beware, not to abandon the Levi" – alluding to the fact that we should read and study his works. He is the author of the famous philosophical work Hakuzari, which tells the story of a Jewish scholar who convinced the king of the Khazars about the truth of the Jewish faith. Hacham Ovadia cites the Radbaz (Rabbi David Ben Zimra, Egypt, 1479-1573) as describing the value of this work, and how it is worthwhile for every Jew to study it and "etch it upon the hearts of his children and students." Furthermore, Hacham Ovadia cites from a number of early sources that the story told in Sefer Hakuzari is true, and the king of the Khazars was indeed moved by the scholar's arguments and ultimately converted to Judaism. Some say that the scholar in the story was the one who actually wrote down the events, and Rabbi Yehuda Halevi simply translated that original account into Arabic. It was later translated into Hebrew by Rabbi Shemuel Ibn Tibbon. Hacham Ovadia further relates that Rabbi Yehuda Halevi was a man of great wealth, and he had an exceptionally beautiful daughter. When she reached adulthood, Rabbi Yehuda Halevi's wife was very anxious to see her married, to the point where Rabbi Yehuda Halevi swore that he would give his daughter in marriage to the next Jewish man who came to their home. The next day, the famous Sage Rabbi Abraham Ibn Ezra showed up, dressed in tattered garments, as he was impoverished. The girl was horror-stricken upon seeing Ibn Ezra, and her mother approached Rabbi Yehuda Halevi to plead with him not to allow this man to marry their daughter. Rabbi Yehuda Halevi spoke with Ibn Ezra, who, in his great humility, did not reveal his identity. Rabbi Yehuda then went with Ibn Ezra to the Bet Midrash, and he sat down to compose the Mi Kamocha hymn. The hymn, as mentioned earlier, follows the sequence of the Hebrew alphabet, and when Rabbi Yehuda reached the letter "Resh," he had trouble coming up with an appropriate sentence. At that point, his wife came and urged him to come home to eat, and Ibn Ezra stayed in the Bet Midrash. He peered at Rabbi Yehuda Halevi's work, and made some corrections, and also composed an intricate stanza for the letter "Resh." When Rabbi Yehuda returned, he looked at the paper and realized that this man was Ibn Ezra. He warmly embraced and kissed Ibn Ezra, and told him that he will marry his daughter. Ibn Ezra indeed married Rabbi Yehuda Halevi's daughter, and became wealthy. In the end, Rabbi Yehuda composed his own stanza for "Resh," but in deference to Ibn Ezra, he incorporated his stanza, as well. Hacham Ovadia proceeds to cite Rabbi Shaul Ha'kohen's comment in his work Nochah Ha'shulhan, that the custom in his city, Tunis, was to chant "Mi Kamocha" in the middle of "Az Yashir," just prior to the verse, "Mi Kamocha Be'elim Hashem." It indeed appears that this was Rabbi Yehuda Halevi's intent, as the end of this hymn speaks of the miracle of the Yam Suf, the subject of Az Yashir. Nevertheless, Rabbi Shaul Ha'kohen instituted that it should be recited after the repetition of the Amida, as is customary in most communities, in order not to make an interruption in Pesukeh De'zimra. He notes that the Piyutim recited in the prayer service during the Yamim Nora'im should likewise be recited either before Pesukeh De'zimra of after the repetition of the Amida, and not in the paragraph of Yoser Or, as they are in some communities. The Hida (Rav Haim Yosef David Azulai, 1724-1807), in his work Tub Ha'ayin (18), likewise established that the Piyutim should not be recited until after the repetition of the Amida. In any event, everyone should certainly make a point of following this time-honored custom and sing this Piyut, and, G-d-willing, we should be worthy of singing a "Shira Hadasha" – a new song at the time of the final redemption. Rashi comments that when the Gemara establishes the Halacha of "Mishenichnas Adar Marbim Be'simha" (we increase our joy when Adar begins), this is because Adar ushers in the period of Purim and Pesah, which are holidays of redemption. This is the season when we anticipate our final redemption, as the Sages famously comment, "In Nissan they were redeemed, and in the Nissan we will be redeemed in the future." We thus hope and pray that just as we sing the praises of Hashem now, we will have the privilege of singing His praise after the final redemption, Amen.

A person should hear the reading of Parashat Zachor on the Shabbat before Purim from a person who reads according to his tradition. Meaning, a Sepharadi should hear Parashat Zachor read by a Sepharadi, and an Ashkenazi should hear it read by an Ashkenazi. If a Sepharadi normally prays in an Ashkenazic Minyan, he should make a point to attend a Sephardic Minyan for the reading of Parashat Zachor, and vice versa. There are several differences in pronunciation between the Sepharadim and Ashkenazim, such as the pronunciation of the Kamatz vowel. Sepharadim pronounce the Kamatz as a Patah, and thus, for example, they pronounce God's Name as "Ado-NAI." Ashkenazim, however, pronounce the Name as "Ado-NOI." All year round, Halacha allows one to hear the Torah read according to a different custom, but since the reading of Parashat Zachor constitutes a Torah obligation, one should ensure to hear the reading pronounced according to his tradition. Indeed, the Hazon Ish (Rabbi Avraham Yeshaya Karelitz, 1879-1954) wrote a letter declaring that an Ashkenazi cannot fulfill the Misva of Zachor by hearing the section read by a Sepharadi. It must be emphasized that both traditions regarding Hebrew pronunciation are valid and have ancient roots. This is not a question of which is correct and which is incorrect; rather, "Elu Ve'elu Dibreh Elokim Hayim" – both customs are legitimate are grounded in ancient Torah tradition. Sepharadim and Ashkenazim should follow their respective customs, and when it comes to Shabbat Zachor, every person should ensure to hear the reading from somebody who reads according to his family tradition. Surprisingly, the Steipler Gaon (Rabbi Yisrael Yaakov Kanievsky, 1899-1985) wrote a letter asserting that the Sephardic pronunciation of the Kamatz is erroneous, and thus Sepharadim never recite Hashem's Name properly and never fulfill the Misvot involving Berachot and the like. Needless to say, it is quite astonishing to claim that all Sepharadim never properly fulfill these Misvot. Indeed, Rabbi Mazuz wrote a lengthy responsum refuting the Steipler Gaon's contention, and expressing his astonishment that somebody would advance such a claim. He cites numerous sources proving that Sepharadim have always pronounced a Kamatz as a Patah, and that this tradition is many centuries old. For example, Rabbi Shelomo Ibn Gabirol, in his rhyming Azharot hymn, writes, "Anochi Ado-nai, Keraticha Be-Sinai." He clearly intended for Hashem's Name to rhyme with "Sinai," even though the final vowel in Hashem's Name is a Kamatz, and the final vowel of "Sinai" is a Patah. This proves that he pronounced the two vowels identically. Similarly, Rabbi Yehuda Halevi wrote in the "Mi Kamocha Ve'en Kamocha" hymn which we sing on Shabbat Zachor, "Bi'ymeh Horpi Mi'kadmonai, Bi Diber Ru'ah Ado-nai." The word "Mi'kadmonai" – which ends with the Patah sound – is used to rhyme with Hashem's Name. Likewise, in the famous "Sur Mi'shelo" hymn which we sing on Shabbat, the word "Emunai" – which ends with a Patah vowel – is used to rhyme with Hashem's Name ("Sur Mi'shelo Achalnu Barechu Emunai, Sabanu Ve'hotarnu Ki'dbar Adon-nai"). These and other examples clearly testify to an ancient Sephardic tradition to pronounce the Kamatz as a Patah. In his responsum, Rabbi Mazuz expresses his dismay that an Ashkenazic Sage would protest against Sephardic pronunciation, rather than addressing the problems that arise from the conventional Ashkenazic pronunciation. Ashkenazim generally make no distinction in their pronunciation between an "Ayin" and an "Alef," which yields very problematic results when pronouncing verses like, "Va'abatetem Et Hashem" ("You shall serve God"). If one pronounces the "Ayin" in "Va'abatetem" as an "Alef," then he ends up saying, "You shall eradicate God," Heaven forbid. This is a far graver concern than pronouncing Hashem's Name as "Ado-nai" in accordance with a longstanding Sephardic tradition. Furthermore, Rabbi Mazuz notes, there were several great Ashkenazic Sages who adopted the Sephardic pronunciation because they felt it was more authentic. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), for example, was an Ashkenazi, and yet he adopted the Sephardic pronunciation and prayer text. And it is told that Rabbi Natan Adler of Pressburg (the teacher of the Hatam Sofer) hired Rabbi Haim Moda'i of Turkey, a Sepharadi, to teach him Sephardic pronunciation. Thus, as mentioned, both traditions are valid, and everyone should use the pronunciation followed by his family's tradition. Summary: A Sepharadi should ensure to hear Parashat Zachor read in Sephardic pronunciation, and an Ashkenazi should ensure to hear Parashat Zachor read in Ashkenazic pronunciation.

If one acquires a new metal peeler used to peel vegetables or fruits, must he first immerse it in a Mikveh before using it? This question relates to a discussion among the Halachic authorities concerning the knife used for Shehita (slaughtering animals), which comes in contact with meat, but only when the meat is still raw and inedible. The Shulhan Aruch rules that a Shehita knife does not require immersion, since it comes in contact with inedible meat that must undergo several additional stages before it becomes fit for consumption. Tebila is required for utensils that come in contact with edible food, such as the pots and other utensils used in preparing the food, and dishes and cutlery used while eating. The Shehita knife, however, is used at an earlier stage, and therefore, according to Shulhan Aruch, it does not require immersion. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) disagrees with this distinction, and rules that a Shehita knife requires immersion, since it comes in contact with meat. It emerges, then, that Ashkenazim and Sepharadim are divided on this issue. Ashkenazim, who follow the Rama's rulings, must immerse a new Shehita knife before it is used, whereas Sepharadim, who follow the rulings of Maran, do not. This issue will affect the status of metal peelers, as well. If a peeler is used only for potatoes, for example, or for another food which is not eaten raw, then it resembles a Shehita knife, and its status vis-à-vis Tebila will thus hinge on the aforementioned debate between Maran and the Rama. Ashkenazim would be required to immerse such a knife, whereas Sepharadim would not. If the peeler is used for other foods, as well, such as carrots, cucumbers, mangos and other foods which can be eaten raw, then its status is determined by its majority use. If it is used mostly for potatoes, and only occasionally for other foods, then it does not require Tebila, since its primary use is with an inedible substance. However, if it is used mainly for other foods, then it requires Tebila, even for Sepharadim. If one is unsure whether the peeler is used mostly with potatoes or with other foods, then it should be immersed without a Beracha. Summary: According to Sephardic practice, if a metal peeler is used exclusively or mostly for potatoes or other foods that are inedible at the time they are peeled, it does not require immersion in a Mikveh. If it used mostly for foods that can be eaten in their state at the time of peeling, then it requires Tebila. If one is unsure as to the majority use of the peeler, it should be immersed without a Beracha. According to Ashkenazic custom, a metal peeler requires immersion under all circumstances.

How do you balance family expectations with religious traditions during a bar mitzvah when the number of aliyahs doesn't seem to accommodate everyone? Join us as we navigate the complexities of distributing honors during family celebrations, sharing personal stories from my son's bar mitzvah. You'll hear about creative solutions like assigning roles such as chazen and strategically dividing aliyahs while keeping halachic guidelines in mind. We also uncover the fascinating Sephardic custom of adding aliyahs for fundraising purposes and discuss the sensitive protocol for calling converts to the Torah. And yes, there's an engaging discussion on whether women can be part of a quorum, adding another layer to this intricate tapestry of tradition.Moving beyond the bar mitzvah, we'll delve into the intriguing dynamics of Kohen, Levi, and Yisrael statuses, exploring the impact on family lineage when life throws unexpected curveballs. Experience the richness of Jewish law where a child's Kohen status remains resilient even amidst family changes, such as the death of a father or a mother's subsequent remarriage. Explore the beautiful diversity of Jewish practices, comparing the Torah display customs between Sephardic and Ashkenazic communities. And as we wrap up, you'll be invited to another thought-provoking learning session with Rabbi Aryeh Wolbe, where your questions aren't just welcome—they're your ticket to deeper understanding._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #24) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 2, 2025, in Houston, Texas.Released as Podcast on February 12, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtradition, #JewishRituals, #BarMitzvah ★ Support this podcast ★

How do you balance family expectations with religious traditions during a bar mitzvah when the number of aliyahs doesn't seem to accommodate everyone? Join us as we navigate the complexities of distributing honors during family celebrations, sharing personal stories from my son's bar mitzvah. You'll hear about creative solutions like assigning roles such as chazen and strategically dividing aliyahs while keeping halachic guidelines in mind. We also uncover the fascinating Sephardic custom of adding aliyahs for fundraising purposes and discuss the sensitive protocol for calling converts to the Torah. And yes, there's an engaging discussion on whether women can be part of a quorum, adding another layer to this intricate tapestry of tradition.Moving beyond the bar mitzvah, we'll delve into the intriguing dynamics of Kohen, Levi, and Yisrael statuses, exploring the impact on family lineage when life throws unexpected curveballs. Experience the richness of Jewish law where a child's Kohen status remains resilient even amidst family changes, such as the death of a father or a mother's subsequent remarriage. Explore the beautiful diversity of Jewish practices, comparing the Torah display customs between Sephardic and Ashkenazic communities. And as we wrap up, you'll be invited to another thought-provoking learning session with Rabbi Aryeh Wolbe, where your questions aren't just welcome—they're your ticket to deeper understanding._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #24) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 2, 2025, in Houston, Texas.Released as Podcast on February 12, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Jewishtradition, #JewishRituals, #BarMitzvah ★ Support this podcast ★

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #27-29) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 4, 2025, in Houston, Texas.Released as Podcast on February 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Shul, #Jewishliturgy, #Gratitude, #Judaism, #Prayer, #Blessings, #Happiness, #Awareness, #Discernment, #Spiritual, #Physical, #Intentions, #Community, #Connection, #Torah, #Intellect, #Awareness, #Time, #Mitzvah, #Obligations, #Opportunities, #Reward ★ Support this podcast ★

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #27-29) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 4, 2025, in Houston, Texas.Released as Podcast on February 9, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Shul, #Jewishliturgy, #Gratitude, #Judaism, #Prayer, #Blessings, #Happiness, #Awareness, #Discernment, #Spiritual, #Physical, #Intentions, #Community, #Connection, #Torah, #Intellect, #Awareness, #Time, #Mitzvah, #Obligations, #Opportunities, #Reward ★ Support this podcast ★

R Chaim was opposing the election of "Conservative Rabbi" חַיִּים נָחוּם, fearing he would spread הַשְׂכָּלָה וְקַלּוּת בְּמִצְווֹת among the Sephardic masses

Goodbye, Tahrir Square: Coming of Age as a Jew of the Nile (Cherry Orchard Books, 2025) is a first-person memoir written from the standpoint of a Jewish boy growing up in Egypt during the watershed years that shaped the Middle East into the powder keg it is today. Described as the “Holden Caulfield of the Nile” for his rebellious attitude, the boy witnessed—between the ages of seven to fourteen—the 1952 revolution that overthrew King Farouk and gave rise to the dictatorship of Gamal Abdel Nasser; the 1956 Suez war that marked the end of the British empire; and in its wake the destruction of the Jewish community that had lived in Egypt since Biblical times. Though set in times of revolution and war, Goodbye, Tahrir Square is not a political book. It is the story of a boy whose close-knit extended Sephardic family, full of rich traditions and colorful characters, is suddenly torn asunder by the forces of revolution and war. A man-child coming of age like a wild cactus in the rubble of the past, overcoming a hostile environment, forging friendships that transcend ethnic and religious animus, and finding his own identity as he awakens to literature, history, art, archaeology, and the magic of love and sex. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Goodbye, Tahrir Square: Coming of Age as a Jew of the Nile (Cherry Orchard Books, 2025) is a first-person memoir written from the standpoint of a Jewish boy growing up in Egypt during the watershed years that shaped the Middle East into the powder keg it is today. Described as the “Holden Caulfield of the Nile” for his rebellious attitude, the boy witnessed—between the ages of seven to fourteen—the 1952 revolution that overthrew King Farouk and gave rise to the dictatorship of Gamal Abdel Nasser; the 1956 Suez war that marked the end of the British empire; and in its wake the destruction of the Jewish community that had lived in Egypt since Biblical times. Though set in times of revolution and war, Goodbye, Tahrir Square is not a political book. It is the story of a boy whose close-knit extended Sephardic family, full of rich traditions and colorful characters, is suddenly torn asunder by the forces of revolution and war. A man-child coming of age like a wild cactus in the rubble of the past, overcoming a hostile environment, forging friendships that transcend ethnic and religious animus, and finding his own identity as he awakens to literature, history, art, archaeology, and the magic of love and sex. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Goodbye, Tahrir Square: Coming of Age as a Jew of the Nile (Cherry Orchard Books, 2025) is a first-person memoir written from the standpoint of a Jewish boy growing up in Egypt during the watershed years that shaped the Middle East into the powder keg it is today. Described as the “Holden Caulfield of the Nile” for his rebellious attitude, the boy witnessed—between the ages of seven to fourteen—the 1952 revolution that overthrew King Farouk and gave rise to the dictatorship of Gamal Abdel Nasser; the 1956 Suez war that marked the end of the British empire; and in its wake the destruction of the Jewish community that had lived in Egypt since Biblical times. Though set in times of revolution and war, Goodbye, Tahrir Square is not a political book. It is the story of a boy whose close-knit extended Sephardic family, full of rich traditions and colorful characters, is suddenly torn asunder by the forces of revolution and war. A man-child coming of age like a wild cactus in the rubble of the past, overcoming a hostile environment, forging friendships that transcend ethnic and religious animus, and finding his own identity as he awakens to literature, history, art, archaeology, and the magic of love and sex. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Goodbye, Tahrir Square: Coming of Age as a Jew of the Nile (Cherry Orchard Books, 2025) is a first-person memoir written from the standpoint of a Jewish boy growing up in Egypt during the watershed years that shaped the Middle East into the powder keg it is today. Described as the “Holden Caulfield of the Nile” for his rebellious attitude, the boy witnessed—between the ages of seven to fourteen—the 1952 revolution that overthrew King Farouk and gave rise to the dictatorship of Gamal Abdel Nasser; the 1956 Suez war that marked the end of the British empire; and in its wake the destruction of the Jewish community that had lived in Egypt since Biblical times. Though set in times of revolution and war, Goodbye, Tahrir Square is not a political book. It is the story of a boy whose close-knit extended Sephardic family, full of rich traditions and colorful characters, is suddenly torn asunder by the forces of revolution and war. A man-child coming of age like a wild cactus in the rubble of the past, overcoming a hostile environment, forging friendships that transcend ethnic and religious animus, and finding his own identity as he awakens to literature, history, art, archaeology, and the magic of love and sex. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #27) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on January 14, 2024, in Houston, Texas.Released as Podcast on January 19, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Shul, #Jewishliturgy, #Gratitude, #Judaism, #Prayer, #Blessings, #Happiness, #Awareness, #Discernment, #Spiritual, #Physical, #Intentions, #Community, #Connection, #Torah, #Intellect, #Awareness, #Time, #Mitzvah, #Obligations, #Opportunities, #Reward ★ Support this podcast ★

David Sacks is an Emmy and Golden Globe-winning writer and producer, known for his work on iconic shows like The Simpsons and Third Rock from the Sun. But behind the Hollywood accolades lies a profound story of spiritual awakening and introspection. In this episode, we explore his journey from a non-observant Jewish upbringing to becoming a passionate Baal Teshuva, discovering Hashem's presence not through dramatic miracles, but through thoughtful reflection and gratitude.What if everything you believed about your identity was wrong? In this gripping episode, Chana Devorah Mishler, a former Christian pastor, shares her astonishing journey of discovering her hidden Jewish heritage after generations of secrecy. From vivid dreams of an angel to ancestral clues like Ladino phrases and Shabbat traditions, her path is filled with moments of divine intervention, faith, and heart-wrenching revelations. As she reconnects with her Sephardic roots, she faces the challenge of rebuilding her life and faith, while inspiring others with her resilience.This story of self-discovery, spiritual awakening, and unbreakable legacy will leave you questioning what you thought you knew about your own journey and the power of faith.Hear David's podcasts here: https://apple.co/40uUzid Get his son's KOTZK book here: https://bit.ly/4gN4llv Use INSPIRE for 15% OFF + FREE Shipping✬ SPONSORS OF THE EPISODE ✬► Ohr Somayach: Help empower true Jewish identityChanging the world. One Jew at a time. Help Here → https://cmatch.me/osrzk► The Dream Raffle: Win BIG ► Twillory: The Best Gift for MenUse promo code: INSPIRE for $18 OFF→ https://Twillory.com/► BitBean: Industry Leading Enterprise Software for InnovativeLooking to scale your business? Bitbean's custom software solutions optimize operations, automate workflows, and cut employee overhead by 30% or more.Contact Bitbean today for a FREE CONSULTATION→ https://bitbean.link/MeEBlY✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes:914-222-5513

With the expulsion from the Iberian Peninsula in the last decade of the 15th century, the Spanish Jewish diaspora spread across the world. Jews from Spain were called Sephardim, and many of them settled in preexisting Jewish communities in North Africa and across the Mediterranean basin, the Middle East & the Balkans, primarily within the borders of the expanding Ottoman Empire. The huge influx of Sephardic Jews into these communities, overwhelmed them demographically, and the culture, customs and religious way of life of Sephardic Jewry came to dominate the region. Sephardic Jews and the preexisting local Jews integrated, and often intermarried, but at times they each chose to remain apart. Many Spanish Jews had chosen to remain in Spain and embrace Christianity, and were referred to as Converso's. When they or their descendants migrated from Spain to the Ottoman Empire or elsewhere, they often had a challenge reintegrating into Jewish communal life. The established Sephardic communities took pride in their own ancestors not having succumbed to the pressure to apostatize. The confluence of the above two factors led rise to a trend of Sephardic purity pride.   Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/   Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at:  yehuda@yehudageberer.com  

What if everything you believed about your identity was wrong? In this gripping episode, Chana Devorah Mishler, a former Christian pastor, shares her astonishing journey of discovering her hidden Jewish heritage after generations of secrecy. From vivid dreams of an angel to ancestral clues like Ladino phrases and Shabbat traditions, her path is filled with moments of divine intervention, faith, and heart-wrenching revelations. As she reconnects with her Sephardic roots, she faces the challenge of rebuilding her life and faith, while inspiring others with her resilience. This story of self-discovery, spiritual awakening, and unbreakable legacy will leave you questioning what you thought you knew about your own journey and the power of faith. ✬ SPONSORS OF THE EPISODE ✬ ► Sword2Shekel: Be There for the Soldiers of Israel Your donation directly helps IDF soldiers live better. Help Here→ https://bit.ly/4e8ZXeL ► Feldheim.com: Books of Inspiration Use promo INSPIRE on Felhdeim.com for 10% OFF → New! ETERNAL FIRE https://bit.ly/EFLLBC → For Kids: R' SHRAGA FEIVEL YOUNG READERS EDITION https://bit.ly/RSFLLBC → A Classic: TOMER DEVORAH 1&2 https://bit.ly/TD12LLBC ► Twillory: The Best Gift for Men Use promo code: INSPIRE for $18 OFF → https://Twillory.com/ ► BitBean: Industry Leading Enterprise Software for Innovative Looking to scale your business? Bitbean's custom software solutions optimize operations, automate workflows, and cut employee overhead by 30% or more. Contact Bitbean today for a FREE CONSULTATION → https://bitbean.link/MeEBlY ✬ IN MEMORY OF ✬ This episode is in memory of: • Shimon Dovid ben Yaakov Shloima • Miriam Sarah bas Yaakov Moshe ✬ Donate and Inspire Millions (Tax-Deductible) ✬ Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you! https://www.LivingLchaim.com/donate Our free call-in-to-listen feature is here: • USA: (605) 477-2100 • UK: 0333-366-0154 • ISRAEL: 079-579-5088 Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes: 914-222-5513 Lchaim.